Natural Potency And Political Power

Forests, as physical entities, have received considerable scholarly attention in political studies of Asia and beyond. Much less notice has been paid to the significance of forests as symbols that enable commentary on identity, aspirations, and authority. Natural Potency and Political Power, an innovative exploration of the social and political importance of forests in contemporary Laos, challenges common views of the rural countryside as isolated and disconnected from national social debates and politics under an authoritarian regime. It offers instead a novel understanding of local perspectives under authoritarianism, demonstrating that Lao people make implicit political statements in their commentary on forests and wildlife; and showing that, in addition to being vital material resources, forests (and their natural potency) are linked in the minds of many Lao to the social and political power of the state. Sarinda Singh explores the intertwining of symbolic and material concerns in local debates over conservation and development, the popularity of wildlife consumption, the particular importance of elephants, and forest loss and mismanagement. In doing so, she draws on ethnographic fieldwork around Vientiane, the capital, and Nakai, site of the contentious Nam Theun 2 hydropower project—places that are broadly reflective of the divide between urban prosperity and rural poverty. Nam Theun 2, supported by the World Bank, highlights the local, regional, and global dynamics that influence discussions of forest resources in Laos. Government officials, rural villagers, and foreign consultants all contribute to competing ideas about forests and wildlife. Singh advances research on forest politics by rethinking how ideas about nature influence social life. Her work refutes the tendency to see modern social life as independent of historical influences, and her attention to viewpoints both inside and outside the state prompts an understanding of authoritarian regimes as not only sources of repression, but also sites of negotiation, engagement, and debate about the legitimacy of social inequalities.

An urgent call for reassessment of policies supporting very large infrastructure projects in developing countries. This case study examines the planning, implementation, and unexpected outcomes--for both the local people and the environment--of one of the largest dams in Southeast Asia, which the World Bank promoted as a new model of sustainable development.

Sweeping through the history of Western philosophy of law, Emanuele Castrucci deals with the metaphysical idea of potency as defined by Spinoza and Nietzsche, upsetting entrenched theories of jurisprudence. From classical Greek philosophy to Jewish biblical exegesis, via Christianity; from Aristotle's Metaphysics to its Arabic interpretations; from the genesis of natural law theory (Augustine, Aquinas, Duns Scotus, Ockham), to Kant and Enlightenment natural law theory, to Carl Schmitt, Castrucci shows how philosophical rationalism has failed to contain absolute power in a juridical sense.

Over the last half-century, Southeast Asia has undergone innumerable, far-reaching changes that have consequences not only for large-scale institutions and processes, but also for everyday life. This book focuses on the topic of power in relation to these transformations, and looks at its various social, cultural, religious, economic and political forms. Consisting of empirically rich case studies, the book works from the ground up, seeking to capture Southeast Asians' own perspectives, conceptualizations and experiences of power.

This handbook provides a cutting-edge, comprehensive overview of global land and resource grabbing. Global land and resource grabbing has become an increasingly prominent topic in academic circles, among development practitioners, human rights advocates, and in policy arenas. The Routledge Handbook of Global Land and Resource Grabbing sustains this intellectual momentum by advancing methodological, theoretical and empirical insights. It presents and discusses resource grabbing research in a holistic manner by addressing how the rush for land and other natural resources, including water, forests and minerals, is intertwined with agriculture, mining, tourism, energy, biodiversity conservation, climate change, carbon markets, and conflict. The handbook is truly global and interdisciplinary, with case studies from the Global South and Global North, and chapter contributions from practitioners, activists and academics, with emerging and Indigenous authors featuring strongly across the chapters. The handbook will be essential reading for students and scholars interested in land and resource grabbing, agrarian studies, development studies, critical human geography, global studies and natural resource governance. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

Over the course of the last half century, the growth economies of Southeast Asia – Indonesia, Malaysia, the Philippines, Singapore, Thailand and Vietnam – have transformed themselves into middle income countries. This book looks at how the very success of these economies has bred new challenges, novel problems, and fresh tensions, including the fact that particular individuals, sectors and regions have been marginalised by these processes. Contributing to discussions of policy implications, the book melds endogenous and exogenous approaches to thinking about development paths, re-frames Asia’s model(s) of growth and draws out the social, environmental, political and economic side-effects that have arisen from growth. An interesting analysis of the problems that come alongside development’s achievements, this book is an important contribution to Southeast Asian Studies, Development Studies and Environmental Studies.

In this important new book, High argues that poverty reduction policies are formulated and implemented in fields of desire. Drawing on psychoanalytic understandings of desire, she shows that such programs circulate around the question of what is lacking. Far from rational responses to measures of need, then, the politics of poverty are unconscious, culturally expressed, mutually contradictory, and sometimes contrary to self-interest. Based on long-term fieldwork in a Lao village that has been the subject of multiple poverty reduction and development programs, High's account looks at implementation on the ground. While these efforts were laudable in their aims of reducing poverty, they often failed to achieve their objectives. Local people received them with suspicion and disillusionment. Nevertheless, poverty reduction policies continued to be renewed by planners and even desired locally. High relates this to the force of aspirations among rural Lao, ambivalent understandings of power and the "post-rebellious" moment in contemporary Laos.

Forging Islamic Power and Place charts the nineteenth-century rise of a vast network of Islamic scholars stretching across Southeast Asia and the Indian Ocean to Arabia. Following the political and military collapse of the tiny Sultanate of Patani in what is now southern Thailand and northern Malaysia, a displaced community of scholars led by Shaykh Dā’ūd bin ‘Abd Allāh al-Faṭānī regrouped in Mecca. In the years that followed, al-Faṭānī composed more than forty works that came to form the basis for a new, text-based type of Islamic practice. Via a network of scholars, students, and scribes, al-Faṭānī’s writings made their way back to Southeast Asia, becoming the core texts of emerging pondok (Islamic schools) throughout the region. Islamic scholars thus came to be the primary power brokers in the construction of a new moral community, setting forth an intellectual wave that spurred cultural identity, literacy, and a religious practice that grew ever more central to daily life. In Forging Islamic Power and Place, Francis R. Bradley analyzes the important role of this vibrant Patani knowledge network in the formation of Islamic institutions of learning in Southeast Asia. He makes use of an impressive range of sources, including official colonial documents, traveler accounts, missionary writings, and above all a trove of handwritten manuscripts in Malay and Arabic, what remains of one of the most fertile zones of knowledge production anywhere in the Islamic world at the time. Writing against prevailing notions of Southeast Asia as the passive recipient of the Islamic traditions of the Middle East, Bradley shows how a politically marginalized community engineered its own cultural renaissance via the moral virility of the Islamic scholarly tradition and the power of the written word. He highlights how, in an age of rising colonial power, these knowledge producers moved largely unnoticed and unhindered between Southeast Asia and the Middle East carrying out sweeping cultural and religious change. His focus on Thailand’s so-called “deep south,” which has been marginalized in scholarly studies until recent times, helps lay the groundwork for a new generation of scholarship on the region and furthers our understanding of the present-day crisis in southern Thailand. The study of Islam in Southeast Asia has been most often relegated to the realm of religious studies, and historians have considered the development of the nation as the single-most important historiographical problem in the region. By focusing on the role of human agency and the logistics of knowledge transmission, this book transforms our understanding of the long and complex history of the flow of religious knowledge between the Middle East and Southeast Asia.